Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2Corinthians 7:1
Whenever I hear certain music by Vivaldi, I cannot help but to think of the high level of expertise of the performing violinist, not to mention that of Vivaldi himself. The same happens when I hear someone perform certain Beethoven piano sonatas. Such talent is impressive. This is also true of great athletes, craftsmen, and artists, who have risen above mediocrity and become masters in their respective fields. Yet no matter how great the talent, there must also be a commitment to practice if the talent is to ever reach its full potential. Talents must be perfected.
In the above text, Paul speaks about perfecting holiness. As a musician strives to perfect his abilities, or an inventor labors to perfect his invention, so also is the believer exhorted to perfect holiness. The Greek word “to perfect” implies completeness, or “to fully complete,” or “bring through to the end.” Perfecting holiness, therefore, suggests becoming fully developed, consistent, and complete with regard to moral purity. The apostle admonishes the Corinthians to actively pursue holiness of life, and to make certain that this attribute is indeed developed within them.
The occasion which prompts Paul’s exhortation to perfect holiness is found at the beginning of the verse: Having therefore these promises etc… This is significant. Because certain sacred promises have been made to us by God himself, we should be careful to conduct ourselves in such a way so as to realize those promises. Many Christians who are zealous for the promises of God concentrate entirely on the aspect of faith when attempting to appropriate Bible promises. However, in this case it is clear that holiness is the condition that must be met if we desire to be partakers in the divine promises.
Let’s consider which promises Paul is specifically referring to. In the final verses of the preceding chapter, Paul quotes certain Old Testament promises that were intended for the church. They are as follows.
1. “I will dwell in them, and walk in them.” (2Cor. 6:16)
2. “I will be their God, and they shall be my people.” (2Cor. 6:16)
3. “I will receive you.” (2Cor. 6:17)
4. “I will be a Father unto you, and ye shall be my sons and daughters.” (2Cor.6:18)
These are magnificent promises. Notice how they all relate to an intimate relationship with God. Think of it: God dwelling in us, and walking in and amongst us, declaring us to be his very own, receiving us, and sustaining a Father to children relationship with us. Yet these promises ARE conditional. In 2Cor. 6:17, God states three conditions: (1) “Come out from amongst them, and (2) be ye separate, and (3) touch not the unclean thing.” Come out from amongst them is a command to become distinct from the world, to come out from the spiritual darkness that controls the unregenerate. Be ye separate is an exhortation to maintain this distinction, to live in such a way as to set forth the contrast between the children of God and the children of this age. Touch not the unclean thing ultimately refers to idolatry. Idolatry has always been a religious system that allows for and caters to fleshly indulgences. Do not therefore, let your faith become contaminated by, and mixed with, worldly religion and philosophies that allow for uncleanness, and are therefore an unclean thing.
Inasmuch then that we have these promises available to us, and in that holiness is the condition upon which, these promises are predicated, we should therefore gain a more perfect understanding of what the term perfecting holiness means. I have in the previous post defined holiness as an inward conformity to a divine principle- the moral law. Again, the moral law can be summed up as supreme love for God, and love for our fellow man. This moral law is not an arbitrary decree from God, or even a creation of God. It is a reflection of his moral character, which is love, and therefore proceeds naturally from his person in the same way that light naturally proceeds from the sun. God is love, and thus love is, of necessity, the principle whereby all moral agents are to be governed. Is it not one in the same to define holiness as either conformity to the moral law, which is summed up in the word love, or as conformity to the nature of God, which is love? So, perfecting holiness would imply a bringing of this principle of love toward God and man to completeness, consistency, and fullness.
And how is it that we are to bring this principle of love, this holiness, to completeness or perfection? Paul is clear as to our duty in this: Let us cleanse ourselves from all filthiness of the flesh and spirit. True holiness involves being cleansed of all filthiness, both that which is of the flesh, and also of the spirit. Filthiness of the flesh speaks of those sins which involve the indulgence of the physical body: immorality, adultery, lasciviousness, sexual uncleanness, drunkenness, and in general, the lusts of the flesh. Filthiness of the spirit suggests those sins which are hidden: envy, malice, bitterness, pride, arrogance, self-righteousness, competitiveness, selfish ambition, deceit, and evil motivations. It should be understood, however, that all sin, in that it originates within the inner man, is defiling to our inner person, and considered therefore to be filthiness of the spirit.
Now notice the admonition let us cleanse ourselves. The emphasis is on the word ourselves. In perfecting holiness, the believer is not passive, but active. Paul does not admonish the Corinthians to leave their sanctification to a future time and place, nor to passively wait for God to deliver them from sinful practices. On the contrary, the admonition is a call to action, a call to cleanse ourselves.
But doesn’t the Bible teach that God is the One that cleanses us from sin? There is no doubt that it is the power of the Spirit, the grace of God, and the blood of Jesus Christ through which we are cleansed and delivered. However, the Spirit of God does not work in us contrary to the power of our own will. If the believer is yet living under the power of sin, it can only be the result of his own consent. Now he may think that he is not consenting, he may even be conscious of his own resolutions not to sin, but ultimately, where sin is present, there is of necessity consent. Therefore, the filthiness of the flesh and spirit that dominates and ruins the lives, testimonies, and souls of so many believers, must be put away by the believer himself. It is foolish to ask God to remove your idol while you are still bowing before it. But rather, you rise up from your knees, you smash your idol, you grind it to pieces, and then see what precious things the power of the Spirit, the grace of God, and the blood of Christ perform within your own soul.
